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OCTOBER 1988 VOLUME XX!/ NUMBER 7

R

REPORT FROM ISRAEL .. --5 Yeshiva Students and Military Service in Israel Ezriel Toshavi

9 A Cry From the Heart based on an address by Rabbi Elazar M. Shach, ""o»v

CHESSED-REACHING OUT WITH KINDNESS

13 The Art of Bikur Cholim Rabbi Myer Schecter

18 Hachnosas Orchim in the Hospital Mrs. Galia Berry ·

23 "One Body, One Heart" Dr. Meir Wikler

25 Rabbi Yehuda Aszod A Biography by Giti Weissmandl

POETRY 24 On Gardening, Mrs. B. Karfiol

32 Autumnal Reflections, Baila Susholz

33 Letters to the Editor

A Rov of the last generation told a group of his talrnidim and relatives, shortly before he passed away: "As long as I was alive, I tried to avoid asking for assistance from anyone, Soon, howevet, J will need your help. Please send me packages. '1 The "packages" to which he referred were of a spiritual nature - a gift which allows the niftar (deceased) to constantly progress to more elevated heights in the World-to-Come. These "packages" come in the form of Torah and mitzuos which are performed for the merit of the niftar.

It has long been the accepted custom 'in Kial Yisroel to study Mishnayos for the Neshoma (soul) of the niftar, The word Mishna - n.:nur.1 - contains the same Hebrew letters as .. Neshoma" - i'T'Dtul, which hints at the profound spiritual effects and priceless treasure which a Neshoma attains through study of Mishnayos. That so much can be accomplished by so small an expenditure, is truly incredible.

Toward this end, a service called Mishna L 'Neshoma has been established to provide this enduring Chesed-shel-Emes to a rti/tar, by supplying the items enumerated below,to anyone requesting them, so that the learning of Mishnayos proceeds smoothly .

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Ezriel Toshavi

Yeshiva Students and Military Service in Israel

An Old Debate Resurfaces in the Knesset, in the Press, and in the Beis Hamidrash

A BA1TLE ROYAL

When a battle royal regarding a religious issue breaks out in the Knesset. the

media may describe it as a heated response to a new, sensitive issue, but that Is seldom the case.

Politically, most points of tension can be traced to the agreement between the Jewish Agency and the Agudath Israel World Organization, often cited In these pages, which formalized the role of religion in the nascent Jewish State, in advance of its declaration. Ideologically, most areas of disagreement have been there as long as there have been Jews who question the role of Torah in their personal lives, and challenge

Ezrlel Toahavi observes the Jewish scene in Israel for readers of the JO.

The Jewish Observer, October 1988

the custodians of our heritage as to their authority over the fate of Klal YisroeL

A notable example is the debate now raging over the draft deferment for yeshiva students, which is based on an agreement between David Ben Gurion and the heads of Israel's yeshivas since the early days of the State. Currently, an alleged 17,000 young men of draftable age do not serve in the army, on the basis of such deferments. This mere state-

ment Is sufficient to raise temper· atures. On the one hand, the standard Israeli serves In Tzahal for three years, followed by miluim (reserve duty) several weeks every year until his fifty-fifth birthday, subject to call-up In case of national emer· gency. It is very difficult for the average citizen to accept any system that allows thousands of young healthy men to defer national service, for any reason. Taking into account that there Is scarcely a household without a martyred relative or neighbor, this opposition can become tinged with bitterness. On the other hand, almost every West. em democracy grants exemptions from military service to divinity students. Should Israel do less? Shouldn't the People of the Book respect those who keep knowledge of the Book alive? ... How can we

5

Dry Bones JEHUSALEM POST. 8/24/88

DUM6?

HIS FA1"HfR SHaJl.D'VE JUS1"~ \-llM "TO A ~sHIVA.

Israeli media's respect for the yeshiva student's devotion to study.

quash even the least promise of fulfillment of the prophet's vision: "From Zion will Torah come forth", with laws that would curtail the blossoming of Torah in Zion?

The deep sense of conviction that each side brings to this highly emotional issue makes this a volatile subject, indeed.

RENEWAL OF TENSIONS

'rhe issue began to dominate the press in early June, when the High Court of Justice

turned down a request for an injunction against the Minister of Defense by a number of army reservists who argued that their personal share of reserve duty had been increased due to the exemptions for yeshiva students. The High Court for the first time decided that the issue itself was justiciable, but rejected this particular request on the grounds that the minister had not over-stepped this authority in granting the exemptions.

A month later, this topic exploded

6

again, with a proposal by a Knesset Foreign Affairs and Security subcommittee, headed by the Labor Alignment's "court" Orthodox Jew, Rabbi Menachem Hacohen, that would continue granting blanket military exemptions to all yeshiva students until the age of 24. At that point, the most outstanding 200 yeshiva scholars, after six years of study, would be given permanent exemptions, while the others would be required to do a shortened basic training and be subject to reserve call-up. In addition, Hacohen proposed eliminating two features of the military conscription system that have been in effect for ten years, as part of the coalition agreement between the Begin government and Agudath Israel: draft deferment for baalei teshuva who did not enter yeshiva until later in life, as well as for the teachers of Torah in the Chinuch Atzmai Torah Schools that serve the religious children of the country. Later in the week, however, the Hacohen package was voted down in the Knesset plenum by a large majority composed of both

Likud and Labor Members of the Knesset.

The press was quick to comment in its usual poison pen style, which It employs when referring to Orthodox Jews. Breaking new ground in just plain nastiness was an editorial in Ha'aretz (July): "The damage from Yeshiva deferments Is not only to the country's military strength: there Is also an undermining of the principle of equality of rights and duties of all citizens, since the burden of reserve duty becomes all the more onerous to those who serve. Moreover, the more money the treasury gave to such Torah Institutions, the larger the number of state-legitimated draftdodgers."

Yosef Goell. in an earlier discussion in the Jerusalem Post (June 5.) also focuses on the funding issue: "The state, whlchfundssuchalargepart of yeshiva education, should also have a major say In the content of that education. Tbe state Is entitled to ensure that yeshiva students are educated not only to be observant and learned Jews, but also to be good and well-educated citizens. Abdicating that responsibility, and sblrklng the political flgbt that will be required to impose it, will simply mean perpetuating and deepening the already Intolerable chasm which divides the ultra-Orthodox from all the rest of us, both observant and secular."

A REBUTTAL

T:he Jerusalem Post (July 15)

featured an article by Dov Chernak, editor of the Ortho

dox Press Service. who takes issue with Goell: "Goell's attack on the system of draft deferments for yeshiva students Is an excellent case in disingenuousness . ... Tbe opening paragraph, by using the word exemption rather than the factual term, deferment. establlsbes an atmosphere of falsity which fits the bulk of the argument In the body of this article. Factually yeshiva students are given deferment, one year at a time. . . . Although the number 17,000 seems to be accepted everywhere as revealed truth, it really should be examined much more carefully. How many of these students actually do receive continued deferments until, In effect, they become totally exempted from mllitllly service?

The Jewish Observer. October 1988

It is very difficult for the average Israeli to accept any system that allows thousands of young healthy men to defer national service, for any reason. On the other hand, shouldn't the People of the Book respect

those who keep knowledge of the Book alive?

0 The question of numbers is not really central to the issue. Itis only used to frighten the public, and Goell is perhaps not to be faulted for repeating what is accepted as common knowledge. However, bis arguments about state fonding for yesblvoth are not so Innocent. He is surely aware of the cries of horror that went up when there were calla for the state to cease fonding a thester that consistently depicts the Jewish people and the State of Israel as deserving of the world's hatred and contempt. And not only to Israeli audiences but German ones as well! By what double standard is the state not to Interfere with the maximum expression of Jewish self hatred. but yes to Interfere with an educatlonal sYStem that teaches pride In being Jewish; that has for two millennia been the wellspring from which Jews have drawn the strength and courage to literally go through fire and water rather than surrender their Jewishness.

"Just to whom would 'a major say In the content of that education' be given? No doubt to the same people currently running our educational establishment, that has provided us with such phenomena as mass defection (yerida), an abortion rate bordering on natlonal suicide, adherence to cults, teenage alcoholism. drug addiction and forms of violent crime hitherto almost unknown among Jews."

KVLTVRKAMPF

A n article by Haim Shapiro (in The Jerusalem Post June 17) summarizes the conflict

in a few pithy sentences: "The entlre question is ... a very basic clash between cultures. As Rabbi Moshe David Tennenbsum, chairman of the Va'ad Hayeshlvot (Yeshiva Committee), told the subcommittee. the same opposition that the yesbivoth now show towards taking their students Into the army would also be expreased If there were to be any major change In the yeshiva structure. There would be


just as much opposltlon, be said, to proposals to Introduce secular subjects Into the yeshivas, or even, he added. to transforming them Into rabblnlcal schools."

In reporting Rabbi Tennenbaum·s testimony before the Knesset subcommittee. Shapiro apparently did not see need to quote his answers to every possible criticism of the existing deferment structure. The report does not explain that baalei teshuva enrolled in yeshivas are also bonafide yeshiva students, deserving of every bit of recognition and support, regardless of their conduct during their youth. (Under older regulations, erstwhile refuseniks such as Yosef Mendelevich and Eliyahu Essas would not have been entitled to yeshiva deferments, to continue to study Torah on a fulltime basis as they did In the past. because they had attended secular schools in the USSR!) Nor does the report defend the vital importance of the uninterrupted involvement of the rebbe and the melamed in teaching their students, for the vitality of Torah chinuch, justifying their continued deferment. It also omits the terrible national Torah deficiency our people are suffering since the destruction of Churban Europe, in World War II-a deficit our People are far. far from restoring ... all strong factors in the importance of preserving the present deferment system.

But the report of Rabbi Tennenbaum·s testimony does touch the heart of the matter when he is quoted as quite correctly describing the possibility of tampering with the yeshiva system as a virtual lifethreat to the spiritual existence of Klal Yisroel, with equally dire consequences to the physical survival of the Yishuv. To grow In Torah. both the young yeshiva student and

the mature Kolle! fellow must be able to apply themselves to their studies without distraction and without interruption. This is Imperative for the personal growth of each and every student of Torah, and It is essential for the security of the community at large. Indeed, the Talmud describes the students of Torah as "The Guardians of the City'" (see Midrash Eicha 1,1). And the 210 years of exile in Egypt are attributed to one single act: Avraham Avinu conscripted talmidei chachamim Into military service, in his battle against the five kings (Bereishis-see Nedarim 32B).

Following the example ofVolozhin ninety-five years ago. when Europe's flagship yeshiva closed down rather than conform to Czarist demands that it modify its learning program, yeshivas never have submitted to pressure to alter their course of study. nor will they.

• • • This deep concern for the welfare

of Jews and Torah, safeguarded through the preservation of the integrity of the yeshivas. was strongly articulated by the Ponevezher Rosh HaYeshiva, Rabbi Elazar Shach. N"U'Jl!J, in his opening address at the Yeshiva's annual Yarchei Kallah this past summer. (A translation of excerpts from the Rosh HaYeshiva·s statement follow this report.) The force of his statement reverberated throughout the land. and even gave some left-wing politicians second thoughts. The passion of his convictions might inspire the rest of us to better appreciate how our yeshivas are the prime guardians of our precious heritage. One would no sooner tamper with the yeshivas than one would with a distant early warning system that protects our land, and the inhabitants thereof.•

7

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Based on an address by Rabbi Elazar M. Shach N"D'Jl!I,

Rosh HaYeshiva Qf Ponevezh, opening the annual yarchei kallah in Bnei Brak

(excerpts)


THE REACH OF HUMAN INSIGHT

bbi Yehuda said in the name of Rav: ''The Prophet says, 'Who is he wise man who can understand this, ... he who is spoken to by -d, that he may explain: Why was the land destroyed [at the of time

the destruction of the First Temple], abandoned like a desert without inhabitanis?' (Y!rmiyahu 9, 11-12)

"This question was posed to wise men, to prophets, and to celestial angels, and they could not explain it until G-d Himself did, as is written: '.And G-d said, Because theyforsook My Torah.

(The Gemora asks further) "But this sin is already referred to in 'They did not listen to Me'; it is the same as 'They did not walk in the way [of Torah]' Yirmlyahu, ibid.

"Said Rabbi Yehuda in the name of Rav, "That is to say, they did not pronounce the required bracha [on Torah] in advance [ef their study]." (Nedarim Sla.)

The RAN in his commentary explains, "If the expression 'Because they forsook My Torah' were to be taken literally, It would Imply that the Jews (of that eraJ simply ceased to study Torah. That, however, would have been obvious to the wise men and the prophets. So apparently they were constantly engaged In Torah study, and that is why the wise men and the prophets were puzzled ... until G-d Himself, who plumbs the depths of the human heart, explained, 'Because the did not say the bracha. ... ' That is, Torah was not of sufficient importance to them to be worthy of a blessing. They did not study lishmo (i.e .. for the sake of Torah itself] and as a result they were careless with the bracha."

The transgression of the people of the generation of the destruction of the First Beis Hamikdash was so subtle that neither wise men nor prophets could detect it. In their view, everything was In order. The people, then, were simply lacking in a degree of chassidus (piety), and yet it was sufficient cause for the destruction of the Beis Hamikdash. One might well wonder: if the transgression of that generation was so subtle that the spiritual elite of the time could not perceive it, why were the people held responsable for it? Are ordinary folks expected to be more perceptive than sages and prophets?

Suddenly 1 realized, Rabbosei, what Chazal (the sages of the Talmud) are telling us In this discussion! I must tell you, that when I grasped the implication of their words, I felt as though the very walls of my house were trembling:

9

Possessing a neshama b:reathed into him by G-d, a

person is better equipped than a

sage, a prophet, or a malach to under

stand himself.

10

A person's innermost feelings are hidden from sages and prophets alike. Even the angels on high are not privy to his private thoughts. Only the Creator knows what stirs within a man's heart. The person himself, however, possesses a neshama that is "a portion of G-d Above." !As we say every morning:] 'You created it, You fashioned it, You breathed it Into me." When G-d breathes, so to speak, His breath emanates from within. Possessing this neshama breathed Into him by G-d, a person is better equipped than a sage, a prophet, or a malach to understand himself. He can recognize his Innermost feelings and can be aware of things that they can never know. He recognizes his own shortcomings, no matter how subtle .... Such is the greatness of man.

THE EXTENT OF HUMAN RESPONSIBILITY

C hazal relate that G-d took hold of Yeravam ben Navat's garment and told him, "Repent, and then I and you and !David] the son on Yishai will stroll together in Gan Eden."

Asked Yeravam, 'Who will lead?" G-d replied to him, "The son ofYishai will lead." Responded Yeravam, "If so, I have no need for It. I have no desire for that." Yeravam was of so lofty a stature that G-d spoke to him directly. and on

that very occasion Yeravam rebelled against Him. The very same person possessed elements of unimaginable greatness side-by-side with the capacity to defiantly ignore his Creator: "The L-rd has fashioned you forgetful, and you have forgotten G-d your Creator." Such are the paradoxical facets of the human character!

In spite of overwhelming evidence from miracles of nature that offer incontestable testimony to the existence of the Creator and His involvement in the workings of the universe, man perversely says, 'Yes, but. ... " He devises theologies that envision a Creator who set up the cosmos, but is distant from its daily affairs, simply not in control of them, v•n.

But man is expected to see beyond such specious theories. He is even expected to perceive that which is suspect within himself-even when it evades the sages, the prophet and the angels. He is responsible for every nuance In his devotions. And he is surely liable for his every gesture. for every time he raises his hand !in a vote] against Torah.

MONITORING ONE'S LEGACY

I ndeed, the Torah sees significance in a person's every word. When Korach's lineage is recorded: "Korach ben Yitzhor ben Kahos ben Levi" (Bamidbar 16,1), special note is made of the omission ofYaakov, as Levi's father. This

was in response to Yaakov's prayer: "Do not unite my glory with their assembly" (Bereishis 49,6).

Yaakov Avinu was especially concerned that he not be identified in any way with the rebellion of Korach, his offspring. For mention of Yaakov's name in such a context could imply responsibility, no matter how remote he was from his progeny's time.

This care is in place, for Divine justice is very exacting. Rambam points out that G-d Himself weighs sins and credits in Divine judgment, not delegating this delicate task to any celestial agent. Should a person desecrate the Shabbos, G-d examines all the influences that came to bear on him, tracing them back to his ancestors' upbringing. A great-grandfather may have been deficient in the manner in which he bought up his son, making him ineffective as a parent ... causing indirectly, but nonetheless in a traceable manner, the straying of children's grandchildren. Judging the mechalel Shabbos entails judgment of the early ancestor. No wonder that Yaakov begged not to be mentioned In the context of Korach's rebellion!


How imperative it is then, especially in today's society, that we exercise the utmost care in the education of our children. Who can divine the ramifications seemingly minor errors can have in future generations! Who can project the implications of a mispoken word on the conduct of children and grandchildren! A child may recall how his grandfather said such-and-such, and did this-orthat, using it as a license to do much worse! Yet today our entire higher educational system is under siege.

A BATILEAGAINST MOSHE RABBEINU

Eould like to open up my heart and unburden myself of a pressing problem. We are living in an era when, coming to Bnei Brak, all appears to be well and fine. Everyone is immersed in Torah study. But what is happening

outside of the halls of Torah study, on Rechov Allenby, on Dizengoff? The youth in those places are our children! They comprise our next generation, and they never heard of Avraham, Yitzchak, or Yaakov! They are unaware of who Moshe Rabbeinu was! They do not know what Shabbos is! Centuries ago, the Inquisition threatened to wipe out Judaism in Spain, and today the leftist kibbutzim are waging a Shmad campaign of their own! Gevald-How frightening. how awesome! What will be the outcome of this new generation?

There are people in the Knesset who learned neither Scripture nor MishnaWarshawski, Sarid, Aloni-and with the raising of a hand lin a vote to revoke the draft deferment for yeshiva students] they act to destroy Kial Yisroel. I marvel that their hands did not wither when they raised them in a vote against Avraham, Yitzchak, and Yaakov ... against all generations of G-d fearing Jews ... against Moshe Rabbeinu, against the Rif, Rambam; they aspire to uproot everything sacred .... Are they aware of what the Gemora contains, that they cast a vote against it?

They propose a course of action for our sacred yeshivas and cast a vote ... as if they could determine the manner in which Torah should to be transmitted by voting this way or that!

I am an old Jew. and I have no strength, but I say clearly; If the day arrives when gezeiros (decrees) will be promulgated against the Yeshiva world, I raise my hand and declare. "If I forget thee, 0 Jerusalem, let my right hand forget its cunning.'' The bnei Torah will not forget Eretz Yisroel but they will exile themselves from Eretz Yisroel so that Torah will not be forgotten from Am Yisroel. May the Knesset Members take note that we are not engaging in child's play where one may change the rules at will. They may vote as they wish, but the methods of Torah study will not be amended.

In the event a gezeira is passed against the yeshivas, not one yeshiva fellow will remain in this country; and without Torah, there can be no Jewish People. ... Picture the confrontation: Moshe and Aharon on one side challenged by Shulamith Aloni, Yossir Sarld, and Warshawski, who tout themselves as builders of Israel but in fact are destroyers of Eretz Yisroel. For two thousand years we have held aloft the banner of Eretz Yisroel. Every year, on Tisha B'Av we have sat and wept for our exile from the Land. And they are attempting to coerce us to raise the flag instead. Not to fly the flag is in their view a capital offense. And to refrain from public expression of patriotism is a national calamity. but public desecration of the Shabbos-the sign of G-d's covenant with Israelis not a national calamity ....

MAKING JEWISH POLICY

I t is not our intention to wage war, or to hurl stones at anyone. We only want to continue living as we always have. After all, in what merit do they lay claim to the Land? Only because of the Jews who sat in mourning on

Tisha B'Av all these centuries, and wept over the Churban. Only as part of


A g:reatg:randfathe:r may have been deficient in the manner in which he brought up his son, indirectly causing the straying of his grandchildren.

In Bnei B:riilk, au appears to be well and fine. But

happening outside of the halls of Tu:rah study, on Rechov Allenby, on Dizengoff? youth in those places are our children!

11

12

In what merit do ou:r critics lay

claim to the Land'? Only because of the

Jews who sat in mourning on Tisha

B'Av all these centuries, and wept

over the Churban.

this historical continuum do the leaders of the State have any right to the land .... The long-time residents of Yerushalayim's religious enclaves, whom the secularists hold In such contempt. are the sole basis of their title to the Land .... those whom they so disdainfully describe as chaluka Yidden (Jews who live from the handouts ofothers), whereas in truth they themselves subsist only because of collections made on their behalf. Not just for basic necessities, but to enable them to build stadiums and public swimming pools.

In Rosh Ha'ayin, a public swimming pool was opened in face of our protests; the secularists fail to understand our objections. They cannot live without their swimming pool. But we survived thousands of years of golus by preserving our Jewish Image, not by sullying it with public display of Immodesty and immorality. We went through fire and water to keep that Jewish image pure. Had their predecessors not been so intent on assimilating into non.Jewish society, their "hosts" would not have turned upon them and killed them.

How, Indeed, is public policy made? Before World War I, three representatives spoke on behalf of their millions of Jewish brethren who lived in Czarist Russia. Never did they act on their own, but Instead consulted with the Torah sages of their time. By contrast, the Israeli Chief Justice who does not possess a modicum of Torah knowledge has the audacity to pass judgment on the way yeshivos should function!

The Foreign Minister lectures rabbonim on the importance of extending recognition to Reform rabbis, so as to preserve unity within Kial YisroeL But the Reform are the very ones who brought divisiveness to Kial Yisroel, who wrought destruction and spiritual chaos in its ranks. Perhaps the Minister's approach makes good politics, but It Is totally illogical and spiritually destructive.

Torah study, Torah wisdom, and a Torah life are the mainstay of our existence. We must do our utmost to strengthen them. And we dare not compromise on them.•

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CHESSED-REACHING OUT WITH KINDNESS Rabbi Myer Schecter

We prefer to shun confrontation with tragic circumstances, avoiding the thought: "Could the

same thing happen to me?"

The Art of

BIKUR CHOLIM THE IMPORTANCE OF A VISIT

As a hospital chaplain, I often get calls from people interested in bikur cholim visit

ing the sick, "Can you please give me a list of the patients in your care? I really would like to get involved in a visiting program." The chaplain usually tiies to accommodate these well-meaning people, but most hospitals have a strict confidentiality code that prohibits distribution of patient lists. In addition, some patients simply do not want it known that they have been hospitalized. This is their privilege and right. But working within the guidelines of confidentiality, the chaplain and volunteer department can prepare a list for the friendly visitor to

Rabbi Myer Schecter, a musmach ofYeshiva Ner Israel. Baltimore. Is Director of Pastoral Services Jn the Sir Mortime:r B. Davis-Jewish General Hospital of Montreal.


enable him to see certain patientsespecially those who need such visits the most.

Bikur cholim is one of the mitzvos she'ein lahem sh'iur. that is, it is of such significance, that even a visit of short duration can have the value of a complete mitzva. On the one hand, the Gemora records that after Rabbi Akiva had visited an ailing student and cared for his basic needs, the young man told him, "Rebbe, you restored me to life!" On the other hand, Rabbi Akiva said. "He who does not visit the sick is as one who sheds blood" (Nedarim 40a).

In many cases, the patients are elderly people, and there is an additional mitzva of "Ve'hadarta pnei zakein," the mitzva to give honor to elders, as well as numerous other mitzvos that emphasize responsibilities to parents, teachers, and those older than us .... "Respect

for our elders is tied to the fear of G-d Himself' (Kiddushin 32b ), in the words of Sages.

THE DROP-OUT TENDENCY

A ctually, few of us have to be convinced of the importance of bikur cholim, and yet

many people who decide to visit the sick on a regular basis tend to drop their commitment after a couple of visits. In tl}'lng to understand the reasons for this drop-out tendency, we need not saddle ourselves with all the blame. Ours ls a different world from that of our sages. Our society emphasizes privacy, in fact, we hardly know our neighbors. We don't like to intrude on others, and we become upset if others intrude on our privacy. How, then, do we approach the patient we have never met before? "Rabbi, what do I say?

13

How can I tell ifhe is receptive?What if he rejects me?" This awkward feeling is only natural. And because of these fears, we tend to visit only those who are close to us, family or frtends. This, too, only reinforces the prtvacy ethic, defeating the whole purpose of the reach-out element in chessed.

There are other underlying causes to our laxity towards assuming this mitzva as a routine. The average patient in an "acute-care hospital" is in the late seventies, and very often he (or she) is there immediately before or after surgery. A visit durtng such times of anxiety and physical weakness may not be appreciated. And then, in a longterm-care setting, patients may be stroke victims, suffering from chronic heart ailments, struck with Alzheimer's, Incontinent, or just very ill; visiting here can be quite delicate and uncomfortable for both visitor and patient.

There is also an internal mechanism of denial that affects all of us. We become uncomfortable with older people who are ill. We prefer to belong to that group of young (or

recently-young) people who are vibrant and alive. We wonder, without actually asking ourselves, "Am I ever going to be like that sick 'old lady'? If so, who wants to live so long? What kind of quality of life is that?"

Or when contemplating a visit to younger patients that are suffertng from chronic illnesses or debilitating diseases, we tend to shun confrontation with such tragic circumstances: "Could the same thing happen to me?"

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Although these feelings come naturally, they run counter to basic Jewish attitudes-from the concept of respect for every human being as tzellem Elokim (bearing the Divine image), to the requirement to bear a burden with our fellow, no matter how heavy or uncomfortable it proves to be. The plan to visit should over rule the impulse to stay home.

When prepartng to visit hospital patients, I strengthen my resolve by recalling a thought I once heard from Rabbi Avrohom Pam, Rosh Yeshiva of Mesivta Torah Vodaath:

The Midrash relates that when Sara Imeinu became with child at the age of eighty-nine, barren women the world-over also became pregnant people were cured from illnesses, and a sense qf simcha pervaded the world. Rabbi Pam asked. ''Why was it necessary for the whole world to be filled with joy.just because Sara became with child?" He answered. "Sara would not have felt true simcha if the salvation were hers alone. In making certain to please her, G-d saw to it that all other barTen women were also with child. Only then was Sara able to sense the simcha."

The message is indeed profound, but it is not new in Jewish life.

By way of contrast, people frequently complain about the Impersonality of contemporary society, and bemoan the fact that people just "don't care any more." These arguments and discussions have been pursued ad nauseam to the effect that we have become desensitized to the alienation that pervades today. The very essence and raison d'etre of bikur cholim groups is to negate this tendency and to inspire some personalized chessed in this cold, fragmented world of ours.

ENTERING THE PATIENT'S WORLD

Before undertaking bikur cholim we should develop our understanding of the pa

tient's world. As patients enter a hospital, they are subjected to a process of depersonalization and


Ours is a different world from that of our sages: most of us are private people. Our society emphasizes privacy;

infact, we hardly know our neighbors.

humiliation. Starting in the admitting area, patients are given identity tags, a hospital card and an information book which tells of the patients' rights and responsibilities. They are then brought to an unfamiliar room, often with veiy ill roommates, told to remove their clothes, and to put on an ill-fitting gown. Next, they are confronted by a nurse and intern who dole out instructions and Information In language not distinguished for its clarity. Older patients frequently find themselves helpless, at the mercy of nurses and orderlies who are often overworked, sometimes less than compassionate. Some patients have to be assisted in eating. going to the bathroom, getting In and out of bed, even to manage a drink of water. This whole process brings a loss of autonomy, creates feelings of dependence and lack of self-worth that are difficult for the patient to accept.

It is precisely at this point that btkur cholim is essential, and becomes something of an art form. It is not only the importance of the visit per se, but how we make use of the visit: how we talk to the patients, our tone of voice, how we touch the patient, fix a pillow and encourage him or her. It's how we listen to their problems. how we give them the self-esteem they sorely need, and how we just make them feel human again. If one may, one could describe the mitzva of bikur chollm as she'ein lahem shiur (beyond measure) simply as referring to what the mevaker (visitor) gives over to the choleh (patlon). We cannot measure, in any terms, the significance of your promise to make a Mi-sheberach, your listening to their problems and pains, the value of your smile and your sense of humor, which gives them such


a lift. And what can equal the value of the handshake you receive In return, or the gratitude and blessing the patient may shower upon you as you leave? They are beyond measure.

but they bear review, for they have been veiy useful to me. Eventually, of course. eveiy mevaker choleh will develop his or her personal approach.

SOME PRACTICAL GUIDELINES

T o ease the way for those who are considering the formation of bikur cholim groups, I

would like to offer a few suggestions. Many of my points may strike the reader as ordinaiy common sense,

I .Advise the chaplain and volunteer department of the group you are forming-they may have invaluable suggestions. Ask for names and room numbers for the patients you should visit. Names are veiy important for introductoiy purposes: they immediately make visits more personal. Entering the room, you might say, "Is this the room of Jack Schwartz? My name is Joe Levy from

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15

I'll Visit Him . .. Next Time

A couple of weeks ago I visited a relative in a nursing home. Walking through the halls. I

4 thought I spotted an old friend of my late father. Max Goldberg. I wasn't certain. The friend of my father whom I had remembered was a vigorous , even ebullient man, full of zest and joy, full of energy. It would have been at least two decades since I had last seen him. Was this the same man? Al Striker. a friend of the family, often commented, "How fortunate. if only each person could die at the height of his powers; he would not have to witness his own decline." Striker's words, eerily reverberated in my mind. provided a clue.

Though there is nothing I can think that I would rather have (and cannot have) than more moments with my father. it does seem in retrospect that he passed at the height of his powers. Save his last illness, albeit horribly draining, he did not decline, and even then he did not decline mentally. I do not remember him without his powers-because (save the end) he was not without them. But my father's friend was almost lifeless. and appeared to have been that way for quite some time. Or. could it be someone else? Was I dreaming?

Deep in my heart, I knew. I couldn't kid myself: it was he. I said to myself: Beyond all this, what is the big deal? I have given cheer to many old people; I can

give it to him too. regardless of who he is. Though he will probably not remember me-after all, I was only the kid who

tagged along-I should go up to him give him a word of good cheer. strengthen one of my last few links to my Dad, however indirect or thin. What d!lference does it make whether he remembers me or not?

But the contrast immobilized me. The contrast: seeing this man for the first time in at least two decades, remem

bering his zest. seeing its absence; remembering his powers at their height. seeing them at their depth.

So I compromised: I shall say hello to him the next time I come to the nursing home. I come with

some frequency anyway. Next time, that's the answer. Good intentions-next time. This week. he died.

-HILLEL GOLDBERG, lntennountain Jewish News

a bikur cholim group. Is it all right if we visit with you?" Addressing the patient by name gives him a personal sense of worth.

patient's feelings are quite normal. We all have times when we need to be left alone. 3. Find a chair and sit down. Eyeto-eye contact is important; try not to stand, peering from above. Explain to the patient that he is just one of many you are visiting. If the patient is elderly, try to offer something concrete; "Can I get you something?" or "Can I raise or lower the bed?" In the event the patient has visitors, don't feel you are intruding. Your stay should be brief and serve primarily to introduce

2. At first. don't go alone. Go in pairs. or try to form a group of four or six, so you can share experiences and support each other. Before entering the room, gently knock on the door and wait for a positive response. The patient may be indisposed or in an uncomfortable position. He may be tired and not in the mood for visitors. He may ask you to return another time. Don't feel rejected. The

16

yourself to everybody. 4. Always come into the room with a smile. No matter how ill a patient is. he appreciates a smile. Try to get the patient to talk about the "good old days." You don't have to do the talking; it is far better to listen and reinforce his sense of self worth. 'You must have been an exceptional man ... ," " ... a very giving mother, and character doesn't change." If there are other patients in the room. they should of course be acknowledged. not ignored. 5. If possible, bring something with you to give the patients; a few cookies (if the patient is not diabetic), or a flower for a lady. On erev Shabbos, I usually bring challos and grape juice (wine is forbidden because of the medications patients take). It's a gesture that is always appreciated. Some friendly visitors in our hospital take long-term-care patients out for an occasional drive. Others belong to groups that sponsor oneg Shabbos, Purim and Chanuka parties, and other such entertainments. This latter approach can usually be arranged through special geriatric therapy departments or social services.

6. Try to keep your visits on a steady basis. This is especially applicable in the chronic-care sector. where the patient looks forward to your regular visit. After a visit or two, don't be afraid to hold a patient's hand, fix a pillow or even give him a hug. This is what patients need most, a little warmth and friendship. A telephone call during the day is also most appropriate. It shows the patient you're thinking of him.

7. If you see the patient is seeking reassurance with regard to his health, you can tell him that although you're not a doctor, you believe that the medical team is trying their very best. Usually, this is all the patient wants to hear, not any false answers that are patently unrealistic. Never suggest the use of second or third opinions. This often causes confusion, disruption and has all-around negative effects. The patient, family and doctor are responsible for what must be done.


Shocking as it may be, few of us have the capacity or will to link our physical problems with our personal spiritual flaws. Even if we profess the concept, it can

be very different in moments of truth.

8. Don't be tempted to make the patient frum Such overt attempts usually backfire and leave a bad taste. You can lose credibility and the honesty of an accepting relationship. He'll always suspect you of trying to "sell" something-that you are not sincerely interested in him as a person. Even when the patient expresses an interest in becoming frum. it is wise to be measured in your encouragement. A patient's thinking is probably troubled because he's frightened, vulnerable. unstable and anxious, and the hospital-bed commitment can be short-lived. When the acute-care patientleaves the hospital, he generally reverts "back to normal" and usually wants to block out the hospital episode from his mind. After a serious illness, the majority of patients-even the most Orthodox-generally tell me, "Rabbi. from now on I'm going to take it easy and enjoy life. Who knows how long I have to live? Only G·d knows! From now on. Rabbi, I'll go to Florida, take vacations regularly and appreciate what life has to offer." It is indeed the rare patient who will say. "Rabbi, it's time I did a little teshuva. Maybe I have to re-examine my ways, how I did mitzvos ... perhaps I should learn a little more ... give a little more tzedakka . .. :· Shocking as It may be. few of us have the capacity or will to link our physical problems with our personal spiritual llaws. Even if we profess the concept, it can be very different in moments of truth.

In a chronic, long-term-care situa· tion, however. btinging the patient the opportunity to do mitzvos may give him a sense of purpose. a more structured existence, and something to look forward to. But even in this area of illness, it is very few who are ready to undertake a basic

1'he Jewish Observer, October 1988

change in their lifestyles. The per· sonal example you offer through your concern for the patient's wel· fare is the most potent mussar shmuess regarding the uplifting nature of a Torah life that you can possibly offer.

someone in need. It offers growth. both to the patient's self esteem and to your own.

A VERY DELICATE ART

T he art of bikur cholim, then, is very delicate indeed. Be· sides the greatness of the

mitzva, it offers the mevaker deep feelings of satisfaction. It offers a sense of wholeness in that you shared something of yourself with

One final thought. The Sages taught, "Havei zahir bemitzva kalla kevachamura-be as careful in the observance of a smaller mitz· va as in a greater one" (Avos 11,2). The commentaries tell us there are many components to a mitzva that cannot be measured. Two of these are the true significance of the mitz· va and the way in which we do the mitzva. In bikur cholim we may just grasp a little understanding of these components ... the greatness of its Impact and how it may be developed into an art ofloving care. •

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CHESSED-REACHING OUT WITH KINDNESS

HNOSAS ORCHIM

18

W:eartly, Asher shifted uncomfortably in the hard plastic chair. Shabbos had

begun four hours ago, and perhaps now, after the excitement and tension had settled, he would be able to rest as best as the bright orange chair would allow. It would be a long, hard night. The weight of his heavy head was barely supported by his stiff neck. Indeed, as he dozed, he would wake up with a start as his bearded chin jerked onto his chest.

The only chair he was accustomed to on Friday night was the thickly upholstered one at the head of his Shabbos tisch at home. It was admittedly a bit inconvenient, having to spend the night in the orange plastic chair in the Jerusalem hospital of Misgav Ladach, but baruch Hashem his wife had given birth to a healthy child after licht-bentching time, having checked in that Friday morning.

Mrs. Berry lives ln Klryat Telz-Stone near Jerusalem. Her "Yossel the Violin Player" was featured in JO, Feb'SB. All details in the above story are anthentlc, except for the names. which have been altered to protect the privacy of the principals.


Mrs. Galia Berry

While one usually associates a hospital setting with the mitzva qf bikur cholim, in the Katamon

neighborhood qfYerushalayim the mitzva qf visiting the sick is combined with hachnosos orchim-hospitality.

:N THE HOSPITAL He had found a little shtiebel to

daaven Ma'arit>-what neighborhood in Jerusalem doesn't have a shul on every other block?-and then returned to the hospital, to check on his wife, now sleeping comfortably, and their beautiful newborn daughter. He was glad that his wife had thought to pack a little cake and fruit, or he wouldn't have eaten that Shabbos night, for he lived on the outskirts of Jerusalem, and walking home was out of the question. So it seemed that the hospital room would be his bed chamber that Shabbos evening. He shrugged, shifted uncomfortably, and dozed off again lightly.

• • •

Asher awoke to find a hand resting on his shoulder, nudging him gently. He

looked up, and saw a tall, handsome chassid, regally dressed in a silk bekeshe and shtreimel.

"Gut Shabbos," the intruder said softly. "I am sorry to disturb your menuchas Shabbos," he grinned. "Perhaps I can offer you more


comfortable accommodations? We live only a block away, and my wife and I are always looking forward to Shabbos guests! Have you eaten a proper Shabbos meal yet?"

Asher could only mumble that he had managed a bit of cake and fruit. But that was sufficient. ...

"Nonsense! You must come to us! Admittedly, we ate a few hours ago, but we have plenty of tasty leftovers!" (The chassid mumbled to himself, "Ach, I knew I should have come immediately following shul!") Interrupting himself. he added, "By the way-do you have a Mazel Tov? A new daughter? Mazel Tov! Lots of nachas! You know. we have a very comfortable bed for you at our home; really much better than that hard chair you're sitting on!"

Asher thought he had better check on his wife again, and was comforted to see that she was sleeping soundly. He told the nurses to inform his wife, should she awaken. that he would return the following morning.

And so, the chassid took Asher to his home. His name. Asher found

out on the way. was "Reb Avraham Yitzchak" and he made it his custom to visit the hospital every Shabbos eve and morning in search of husbands who had become "trapped" in the hospital due to their wives giving birth, and then, due to distance. were unable to make their way home until Motzaei Shabbos. His wife "Sara," Reb Avraham Yitzchak explained, always cooked plenty of food to ensure that there would be enough for the expected "unexpected" guests, in addition to having at least two beds prepared in advance for guests just like Asher.

• ••

T he next morning, Asher awoke, feeling rested and happy, incredibly grateful to

Hashem that He had given him and his wife a beautiful daughter, as well as for the hashgacha that had delivered him into the hands of Reb Avraham Yitzchak and family. He davened at a nearby yeshiva. and returned to the hospital so he could wish his wife "gut Shabbos," make Kiddush for her. and gaze upon the

19

miracle of the tiny new life in the bassinette.

spend the rest of the day with his wife and baby, relaxed, rested and well-fed. His wife was delighted and grateful. Meanwhile, Reb Avraham Yitzchak was not idle. With two of his seven children in tow, he unob· trusively and politely went from room to room, making sure that all the patients' husbands had made arrangements for their Shabbos seuda. Only when satisfied that they lived nearby or were planning to eat with friends, did he venture into the next room.

Asher knocked softly on the door. expecting to find his wife asleep. "Gut Shabbos:· he smiled. His wife was holding their daughter. her eyes dancing and face beaming. She looked at Asher quizzically. Asher grinned. 'You're not going to believe this. but. . . . ·· He proceeded to tell his wife all about the wonderful chessed shown to him by his gracious hosts, and how he was looking forward to spending Shabbos lunch with them as well. This way. he could Reb Avraham Yitzchak peeked

20

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into the recovery room, which was naturally quieter than the other room on the busy floor. There was a lone patient there, and at her bedside sat her husband, his lined face revealing anxiety and concern. Somehow the chassid sensed that it would be inappropriate to initiate the conversation with his standard, Do you have a Maze! Tov?, for the woman appeared to be in pain.

"Excuse me 'Gut Shabbos.' Is there anything I can do to help?"

Yosef gazed at the chassid in front of him who seemed to appear from nowhere. To each side of him was a small boy and girl, peeking out shyly from behind their father's bekeshe.

"Perhaps you would care to join us for our Shabbos seuda? We live only a block away.''

Yosef looked questioningly at his wife. She suddenly had terrible stomach pains, and both the doctor and the Rav had advised that she go immediately to the hospital, for it seemed to be a matter of pikuach nefesh. Yosef hadn't even had a chance to daven or think of his own needs. He had rushed by car to the hospital, having arrived but a half hour earlier. Tests revealed that she had internal hemorrhaging, but not all the laboratory results were in, and there was no final diagnosis as yet. Surgery seemed likely at this point-they were both frightened by the prospect. Yosef had been dav· enning Shaachris when the chassid had entered the room.

'You go, Yosef," his wife said quietly. 'You haven't yet managed to eat a proper seudah this Shabbos day. We won't have any answers yet for at least another two hours. Goyou need a place to relax a bit. It is easy to forget it is Shabbos here!"

Yosef didn't know what to do. He hated to leave his wife, who was clearly in pain and would be very much alone. But here was a Shab· bos angel in the guise of a chassid offering him a small taste of Shab· bas, with the promise of a family tisch. divrei Torah. cholent ...

"Are you sure it is all right if I go? I feel awful leaving you alone. . . . "

"! insist!" said the wife, and Reb

1'he Jewish Observer, October 1988

Asher awoke to find a hand resting on his shoulder . . . "Gut Shabbos," the intruder said softly. "Perhaps I can offer you more comfortable accommodations?. "

those precious two hours. they had restored to Yosef the aura and simcha of Shabbos-th rough their kind words, their gracious and genuine hospitality; the normalcy of lively children singing zemiros and spouting divrei Torah; the steam· ing, delicious foods served from the beautifully set Shabbos tisch.

Avraham Yitzchak took Yosefs arm and escorted him out of the room. "Refuah shleima and gut Shab· bosr· he called to Yosefs wife. "And if there is anything I can do to help you-perhaps you would like one of my children to stay here with you so you won't be alone?"'

* ••

Y:osef returned two hours later. He found his wife alone in the room, lying in bed, singing

Shabbos zemiros. She explained, "I don't feel the pain so much when I sing and concentrate on the words. I am trying to bring Shabbos into

THE

the hospital room! How was your lunch?"

Yosef smiled at his wife. "Baruch Hashem! Such a wonderful chessed that man and his wife perform! Do you know that they come to the hospital every Shabbos in search of guests?"

Yosef seemed much more relaxed, and his new demeanor helped his wife feel calmer, too. She had an army of nurses and doctors to worry over her and care for her, but no one except Reh Avraham Yitzchak and his wife Sara had concerned them· selves with her husband's feelings of distress and helplessness. For

I I

A week after the crisis had passed. Yosefs wife was discharged from the hospital. Asher's wife had been released a few days earlier. To their acquaintances, they related the wonderful hachnosas orchim by Reb Avraham Yitzchak and his wife. only to find out that their hospitality each and every Shabbos, no matter how inclement the weather. no matter how many the guests-was already well known. Few people who had found themselves at Misgav Ladach Hospital in Jerusalem on a Shabbos had not been touched by their hospitality, and everyone agreed that their Shabbos had been greatly enriched as a result.•

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•Analyzes. •Evaluates •Comments. •Inspires.

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CHESSED-REACHING OUT WITH KINDNESS Dr. Meir Wikler

"ONE BODY, ONE HEART''

"TT V ayichan shom Yisroel neged hohor-And the people of Israel

encamped there opposite the mountain" (Shemos 19,2). The Hebrew word vayichan {literally "and he camped") is singu

lar. But, in fact there were millions of Jews encamped opposite Har Sinai in preparation for receiving the Torah. Why does the Chumash use the singular form?

Rashi comments: "All the people were like one person, with one heart." In other words, this singular verb was used to emphasize the unity of Kial Yisroel at that moment.

THE IDEAL

T hroughout the span of Jewish histoiy, unity and cohesiveness have been evidenced

through acts of gemillus chassodim (loving kindness) between Jews who were total strangers to each other. Even though there may have been no personal or family ties to bind them, their shared membership in Kial Yisroel brought out expressions of concern and generosity which could not be explained al pi

Dr. Wilder is a psychotherapist and family counselor in private practice. He lives in Brooklyn, New York.


derech hateva (according to the ··natural laws" of social psychology).

The late Bostoner Rebbe of New York, Rabbi Moshe Horowitz, J"'1, once commented that contemporaiy American Jewry often views pre-

vlous generations of European Jewry With a sentimentality, which can distort the historical reality. Some of what we admire most of the recent generations of European Jewry never really existed, With one notable exception: Whenever one Jew or a group of Jews was in trouble, the rest of European Jewry would share the suffering and respond accordingly.

Since we hear so much about conflict and strife amongst different Jewish groups today, it would be in place to showcase any evidence that the JeWish reflex of "one body, With one heart" is still veiy much in tact.

23

THE EVIDENCE

I t started out like any other flight from Tel-Aviv to New York ... late. After the usual. expected secur

ity checks and delays. the 747jumbo jet took off for an ill-fated refueling stop in Brussels.

At 4:30 AM. local time, the plane landed uneventfully. Many of the passengers even questioned whether it was worthwhile to enter the airport lounge for less than an hour. . . . By 9:00 AM.. the first official announcement was made inform~ ing the passengers that there would be an additional one hour delay until take off. At 11:00 AM., departure was promised by 12:30 P.M. And by 2:00 P.M., special buses arrived to take nearly five hundred weary travelers to a local hotel.

Not only were the passengers unprepared for their indefinite stay in Brussels. the airline was caught off guard. as well. From the pre-da\\TI hours until mid-afternoon, all the airline was able to provide besides "complimentary beverages" was one cold, boxed lunch per person.

As afternoon turned into evening. these hundreds of stranded families ran out of food, as well as patience. All sources of auxiliary food supplies and snacks were depleted, and there was still no definite word from airline representatives as to when the repairs would be completed and the flight resumed.

Of course. the airline representatives did accept their responsibility to provide meals for these unwilling visitors to Brussels. So they distributed vouchers to be used in the hotel restaurant for all passengers who "did not insist only on kosher food." For those who did, however, there were only promises of another boxed lunch ... which never came.

MEANWHILE, IN ANTWERP

nwhile, news of this terminable delay reached twerp. the city with the

largest Jewish community in Belgium, located forty five minutes away from Brussels. The personal identities of the passengers were all unknown. But one can assume that

24

on a flight from Tel-Aviv to New York, most of the passengers would "insist only on kosher food."

Members of the Antwerp Jewish community responded reflexively. As if this kind of emergency occurs every week, volunteers quickly organized. An impressive array of food and milk (which was urgently needed for infants and toddlers) was purchased, all with the most reliable hechsherim. It was then packed in boxes and delivered, as if by eagles' wings, to the Brussels hotel where over four hundred famished Jews anxiously wondered when they would see their next kosher meal.

Why did the Jews of Antwerp show so much

concern for people whom they had never met?

Why did they go to all that bother and expense?

The food arrived in the middle of the night, filling the stomachs of hungry travelers, calming the nerves of anxious parents. There was such ample supply that the passengers who "insisted only on kosher food" had enough left over for breakfast the next morning and throughout their flight-the next daywhen their journey finally continued, after a total delay of twenty seven hours.

Why did theJewsofAntwerpshow so much concern for people whom they never had met? Why did they go to all that bother and expense? And how can I and my family ever express our gratitude to them?

The Jews of Antwerp acted as they did, I suggest. because when they heard about our ordeal, they responded reflexively as part of "one body with one heart." And this article has been written to at least partially fulfill my obligation to be makir toir-acknowledge their kindness. Perhaps I will only be able to completely fulfill that obligation when and if I am able to live up to the example set by our anonymous baalei chessed (benefactors) of Antwerp.•

On Gardening Mts. B. K.arf'iol

"Yo!il'gardening skills Could stn'ely'.be Improved,"

· 8;lld th~ resouf(:eful neighbor, l';'ext ~~or,,to.~hom I moved. He regaf!Ie'dMth dis<:lain NY simplelertain.

Twas certainly true: My simple, scraggly patch, For his lush la'wn )Va!ltft nearly amatch.

Each weekend he wouldwee<:l ~d.pl:mt. and till the soik-

. From mom.until dusk My neighbor did toil.

Upon a rare occasion, I ,woul<:J Wistfully regard That lovely blooming garden on•which he'worked so bard,

But myhousebold of offspring Took all my time, and more,

.·. ~a'1~12ot a ~pare moment ·To compete .With him, next door~

My days were all filled Attending to each child, _Raising them.With my

full efforts As my lawn grew Wild.

AsUme went.oµ, though, to this.fact.

I. gladly did resign · Le.t himcl.tltivate his gardenc...:. I amculuvating mine.

~. -Kad'lol tends -her family in Brooklyn. Where 'her_-husband. is-a-'IJieinber 9f the Kolle! of _Meslvta Torah VOOaath.


Giti Weissmandl

RABBIYEHUDA ASZOD

,,,~,

Rav, Teacher, Battler for the Integrity of Torah and Jewry

T he declaration of war against the reforming of Judaism had been issued in the early nine

teenth century by the Chasam Sofer (Rabbi Moshe Schreiber). the revered Rav of Pressburg. and indeed. during his lifetime he succeeded in thwarting its spread in Austro-Hungary. But after his passing in 1839. the Reform influence expelienced a strong revival. without serious challenge for close to ten years.

It was at that time that the government was prepared to refund a large sum of money to the Jews of Hungary. collected as a punative tax for their support of the abortive revolution of 1848. The Reform

Mrs. Weissmandl, a direct descendent of Rabbi Aszod, lives In Monsey, NY. This is her first appearance in these pages.


leadership had convinced the Emperor Franz Joseph that the monies should be returned in the form of funding for a Reform rabbinical seminary. Similar seminaries in Palis. Breslau and Padua had all but destroyed the rabbonus and kehillos in their respective countlies. and the Torah leadership of Austro-Hungary mobilized to prevent the government funds from being used in this manner.

A delegation led by the Chasam Sofefs son and successor as Rav of Pressburg. Rabbi Avrohom Shmuel Binyamin Schreiber (the Ksav Sqferl. arranged to meet with the Emperor. After the Ksav Sofer presented a petition to the Emperor requesting his intervention in cancelling plans for the rabbinical semina:ry, he was overcome by emo~

tion and could not continue speaking.

Addressing the other members of delegation. the Emperor asked. 'Who amongst you is greatest in Torah?"

All the assembled rabbis indicated Rabbi Yehuda Aszod of Szerdahely. Franz Joseph asked Rabbi Aszod to honor him with a blessing. Reb Yehuda responded. "Honorable king. even though each one of these rabbis is greater than I am. I cannot refuse his majesty's request." Reb Yehuda then blessed the Emperor with long life. culminated by a peaceful. natural death. r:mperor Franz Joseph lived until the age of eighty-six; and while several members of his immediate family were assassinated or died an unnat· ural death. he died peacefully in his

25

bed. He ruled Austro- Hungary for sixty-eight years. during one of the longest and most difficult reigns in histoty.

The Emperor promised to give the matter of the rabbinical seminary serious consideration. and eventually yielded to their request.

Intoxicated by the new opportunities proffered them, many Ghetto-bound Jews were convinced that by shedding all outward signs of their Jewishness, they would be accepted by their gentile neighbors.

BACKGROUND OF A SCHOLAR of Aszod, northeast of Budapest. His father. Reb Yisroel. a pious upright tailor, would distribute cloth left over by his customers to the needy. despite his own financial straits. Before his petira. he left instructions that his coffin be made from his work table. so that It bear witness before the Heavenly tribunal that he had never been dishonest. Yehuda. a mere child of eight. captivated the crowd with his eulogy.

R abbi Yehuda Aszod-poseik. teacher. and defender of Torah-was born In 1794/

5554 in the small Hungarian town

26

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After his father's death. his mother's primary concern was that her son become a great Torah scholar and she sent him to the yeshiva of Rabbi Fal!k Bichler in Suditz. Rabbi Bichler cherished the exceptional qualities of the young orphan. and treated him as a member of his own household.

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him to go to Dunaszerdahely to study in the yeshiva of his brother Rabbi Ahron Bichler. This yeshiva catered to exceptional students, and while there Yehuda applied himself with great diligence. BY the time he was eighteen. he had mastered five hundred dappim (folios) of Gemora and was fluent in all four sections of the Shulchan Aruch.

From Szerdahely. Yehuda joined the famous yeshiva of Rabbi Mordecha! Benet in N!cholsburg. Rabbi Benet soon recognized the brilliance of his pupil and entrusted him with giving a shiur to a group of fifty bachwim. This aroused the envy of some students and a few of them composed an inflammatoiy pamphlet, slipping it between the pages of Rabbi Benet's Gemora.

The pamphlet enumerated three serious transgressions: that Yehuda had started his own yeshiva with fifty bachurim; that he was speaking ill of Rav Benet; and that he held himself in such high esteem that he was learning Kabbala. When Rabbi Benet found the pamphlet he was enraged at the slander against Yehuda. and turning to Yehuda he quoted Yaakov Avinu's blessing: 'Yehuda. you, your brothers shall praise." Rabbi Benet added fifty more bachurim to Yehuda's shiur and expressed public approval of his learning Kabbala.

Rabbi Benet was often overheard preparing his shiurim with: "And if my student Yehuda will ask me this, I will answer thus. And if he will ask me this, I will answer as follows.''

While in Nicholsburg. Yehuda never slept on a bed. except on Shabbos, and Invariably learned through the night while standing. Even when the bets midrash emptied at lunchtime, he stayed on. learning in his tefillin.


Yehuda lived in extreme poverty, but seemed unaffected. One year he had saved sufficient funds for a badly needed pair of new shoes, but with the approach of Succos, he bought beautiful arba minim instead, and happily went to shul on Yomtov in slippers.

ENTERING THE RABBONUS

He married the daughter of Reb Meier Abani, and moved to Dunaszerdahely, devoting

all his time to Torah study. He eventually served as dayan in the city for five years, and then went on to become the Rav of Rete (near Pressburg), where his reputation as a scholar spread.

After several years, Reb Yehuda moved to Semenitz, where he established a large yeshiva, opening his home to the many bachurim who did not have a place to eat. His fame grew, and halachic queries were sent to him from far and wide.

As Pesach in the year 1848 approached, the Jewish community of Semenitz was troubled by an ugly rumor. A band of tbugs, under the leadership of the notorious anUSemitic priest, Hurban, was on the rampage and would be passing through Semenitz on the first night of Pesach. Hurban and his horde were known to travel from town to town, heaping death and destruction in their path.


In anticipation, Rabbi Aszod ordered every man, woman and child to spend the first night of Pesach in the Bets Midrash. At midnight, Reb Yehuda instructed ten of his students to scout the outskirts of the city. Within an hour they returned, and informed the Rav that they could hear the din of battle. The Rav consoled the frightened crowd: "Don't fear, tonight you will witness a great salvation from Hashem"

Reb Yehuda purified himself, wrapped himself in his tallts, took his shofar and walked out to confront the enemy. Reaching the outskirts of the city, he encountered the mob, with Hurban at the lead, his sword drawn. Reb Yehuda calmly

took the shofar, and the night sky reverberated with a loud blast. Overwhelmed with fear, tbe enemy camp fled. The next morning, hundreds of dead bodies were found. Hurban explained his humiliating defeat by describing the appearance before him of a man whose height reached the very heavens.

When It was rumored that Hurban would be returning, the antiSemites of the community looked forward to the opportunity to rob and pillage Jewish homes. A baker who was a virulent anti-Semite was determined to kill Reb Yehuda One Shabbos morning, as he walked to shul escorted by his followers, the would-be murderer suddenly appeared, his knife drawn. The people around him screamed in panic, but Reb Yehuda continued

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walking calmly. The baker was so overwhelmed, that instead of stab bing Reb Yelmda, he cut off his own left hand. Reb Yehuda continued on to shul and the assailant fled. For years after this episode. the baker spoke of the holiness ofReb Yehuda and of the bitter fate of anyone who dared harm him .... Hurban never did return to Semenitz. realizing that it was this Rav. and no appa· rition from Heaven. that had saved the town.

him to become their Rav. his heart filled with longing for the city in which he had absorbed so much Torah in his youth. Unfortunately, some opposition to his appointment arose, and Reb Yehuda wanted to remove himself from consideration. The Ksav Sofer wrote a letter chas· tising the leaders of the community for allowing a small group of people to block the appointment of so great a man, urging the community leaders to receive this holy man with the

.......................................... ~ Addressing the other members of the delegation.. the Emperor Franz Joseph asked, "Who amongst you is greatest in 1brah?" All the assembled rabbis indicated Rabbi Yehuda Aszod of Szerdahely.

CALL TO SZERDAHELY

R eb Yehuda served as Rav of Semenitz for twenty-one years, and disseminated

Torah to many students. When the community of Szerdahely invited

proper respect due him. The controversy ceased. and Reb Yehuda was accepted as Rav of Szerdahely, a name that became associated with his own for generations.

Two men who had opposed his appointment traveled to Semenitz hoping to dissuade Reb Yehuda

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from accepting the position, by stressing the divisiveness it would cause in the community. Reb Yehuda greeted them warmly, but briefly explaining that he had a busy schedule. After Shacharis, the dayanim of the city came to discuss matters of halacha. When they left. the yeshiva students were already waiting for Reb Yehuda to begin his shiur. which continued until the af. ternoon. Then came the city leaders to discuss kehilla problems. After they left, Reb Yehuda returned to his students until Mincha and Maartv. A large group of people was then waiting to learn Torah until late at night. After that, Reb Yehuda worked on his correspondence for several hours. Such was his daily schedule. The two malcontents were unable to find a spare moment in which to approach Reb Yehuda. They reconsidered their opposition, and became his staunchest sup· porters.

Szerdahely at that time had some five hundred Jewish families, three hundred of which were headed by talmidei chachomim. Reb Yehuda's influence was soon felt throughout the city, and the yeshiva attracted hundreds of bachurtm from the broad countryside.

IN THE PATH OF THE CHAS.AM SOFER

A s a loyal follower of the Cha· sam Sofer, Reb Yehuda was in the forefront of the battle

against Reform and stood firm in his fight to preserve every detail of Torah Judaism.

The liberalism spawned by the French Revolution brought the ghetto walls tumbling down, expos· ing its Jews to Western culture for the first time. Intoxicated by the new opportunities proferred them, many were convinced that by shedding all outward signs of their Jewishness, they would be accepted by their gen·· tile neighbors and anti-Semitism would be eradicated. This followed the underlying ideology of the Has· kala (Enlightenment). founded by Moses Mendelssohn, which had as its motto: "Sei ein Jude zur Hause

1'he Jewish Observer. October 1988

und ein Mentsch in Strasse-Be a Jew in your home. and a person (gentile) in the street.''

Scores of German kehillos fell prey to this rallying ciy. and the scourge of Enlightenment, coupled with Reform Judaism. spread from Germany to other countries of Europe. It was in large measure due to the valiant battle waged by the Chasam Sqfer and his followers that Torah Judaism was saved from extinction in his area.

In 1845. a rabbinical conference of Reform rabbis was held in Brunswick, Germany. Many long-standing traditions. such as the recital of Kol Nidrei on Yorn Kippur. were abolished. The Orthodox rabbis of Germany published a pamphlet condemning this conference. and included letters from Rabbi Yehuda Aszod that proclaimed it the obligation of eveiy G-d-fearing Jew to wage battle against those who would uproot the Torah as given at Sinai.

The early maskillim had wanted to alter only the outward image of the Jew, so that he blend more easily into the gentile world. Our Gedolim had the foresight to realize that the modification of even one small custom could lead to sweeping defection from our sacred traditions. They therefore forbade even the slightest change of the most minor custom. as articulated by the Chasam Sqfers motto: "Chadash assur min haTorah-innovation is prohibited by Torah law!" Much of Rabbi Yehuda Aszod's correspondence with Jews all over Europe-collected in Teshuvos Mahan-deal with the clash between tradition and modernity.

One letter from the leaders of the community of Nicholsburg dealt with the question of permitting a non-Jew to cook on Shabbos in a coffee-house that would be established as a gathering place for Jewish youth. In his response, he expressed shock and dismay at being questioned about a Shabbos problem when the prohibition against joining a moshav leitzima gathering place of scoffersapplied eveiy day of the week. He addressed the fear of the leaders of


Nicholsburg that their youth would otherwise mingle with non-Jews. by stating that it was preferable that they continue to frequent those places where they had gathered previously, "and they not introduce innovation in the Jewish street."( see Teshuvos Mahan, Drach Chaim 34.)

The traditional Jewish synagogue was one of the first institutions to be "improved" by the Reform movement. The rabbis of Hungary thus forbade even the slightest innovation in synagogue structure based on the prohibition against "going in the ways of their statutes."

Reb Yehuda was once invited by a town to dedicate its new shul. Upon his arrival. he noticed the shul's domed roof built in the style of the local cathedrals. with the Asseres Hadtbros (Ten Commandments) engraved on it. He wanted to leave immediately, but his hosts prevailed upon him to remain. He did stay and used the opportunity of his Shabbos drasha to warn the community about the dangers of modernization:

Referring to the passuk in Parshas Toldos, "Vaytsrotzetzu habantm bekirba, vatomar im kain lama zeh anochi, vatailech lidrosh es Hashem-And the children (fetuses) struggled within her ... ," Reb Yehuda asked: "If, only Yaakov struggled to emerge when Rivka

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It was in large measure due to the valiant struggle waged by the Chasam Sofer and his disciples that Turah Judaism was saved from annihilation in Europe.

passed a house of Torah learning. and only Eisav fought to get out when she passed a place of idol worship. why was Rivka feeling such great discomfort?" Reh Yehuda answered. "It was when she passed by a house of Torah like this one. that the babies became very agitated. One thought it was a shul. the other thought it was a church. and both tried to get out. Rivka asked, 'If it is a church. then lama zeh anochi why does it say 'Anochi' on its roof?'"

Reh Yehuda then made an impassioned plea to the congregation to resist any changes in tradition .... The dome was removed the next day.

REPRESENTING THE JEWISH COMMUNITY

fter the ill-fated Revolution of 1848. Hungary was permitted to forn1 its own autonom

ous government within the AustroHungarian En1pire, and the Minister of Education. Baron Etuash. was appointed mler. As a gentile, he felt that Jewish interests were best served by encouraging assimilation. and he identified with the goals of the Reformers.

Many Jews had been active in the Revolution of 1848. and the Jewish community had therefore been fined a huge sum of money. as described in the outset of this article. This money was now being reimbursed in the form of a fund for educational and cultural institutions for Hungarian Jews. While both Orthodox and Reform Jews laid claim to the money. it was left to Baron Etuash to make the final decision as to the distribution of the funds. He asked the heads of Hungarian Jewry to organize a congress to represent all of the country's Jews.

30

The Reform rabbis had close government affiliations and succeeded in rigging the elections for representation to the congress in favor of the Reform faction. Though the congress was cancelled. the Orthodox rabbis were fearful of the Reform element gaining control of this large sum of money. for the Reform· movement had plans to establish a government sponsored rabbinical seminary and school system.

An emergency meeting of Orthodox rabbis was held in Uhel. which decided to petition Emperor Franz Joseph to cancel plans for this rah· binical seminary. Seven prominent Rabbonirn were selected to represent Hungarian Jewry. and after initial difficulty. they were finally granted an audience with Franz Joseph. Rabbi Menachem Ash later expressed the awe he felt toward his traveling companion. Rabbi Yehuda Aszod. who spent the two days en route weeping bitterly and praying tl1at their mission be Sl1ccessful.

When the Rabbonim arrived at the palace, they were ushered into a large reception area called "Shpiegel Zahl." This room was mirrored from wall to wall, and was reserved for special guests. While awaiting the arrival of the king. Reh Yehuda suddenly arose. startled. and asked the Ksav Sofer who the man sitting across the room was, for the Shechina seemed to be hovering over him. and perhaps he would help them succeed in their mission. The Ksav Sofer told him that he was looking. at a reflection-of none other than himself. Reh Yehuda sat down in shocked silence. He had never looked into a mirror. nor did he ever have his likeness reproduced during his lifetime.

When Franz Joseph appeared. he

expressed feelings of great reverence for the holy men in his presence. As mentioned earlier, the Emperor took their petition under advisement, eventually acceding to their request.

ln 5627 (1867) the Shomrei Hadath Organization was formed to unify all the religious kehillos of Hungary. The Reform leadership now exerted pressure on the government to convene the congress that had been cancelled several years before. Jews from all over the country were invited to come and resolve the controversy once and for all. There was much fraud involved in the selection process. and the Reform delegates greatly outnumbered the Orthodox delegates.

Two weeks before the congress opened. two hundred of Hungary's most prominent Rabbonim met to discuss the impending crisis. The Ksav Sofer, continuing his father's holy work, described the great dangers threatening Hungarian Jewry and exhorted the Rabbonim to stand fast in their resolve.

On the 22 Shvat. 5629/1869, the schism in Hungarian Jewry became official. On that day. the congress announced its decision that the laws of the Shulchan Aruch were no longer binding. Rabbi YehudaAszod rose before the assemblage and tore his clothes in grief. This was the rallying cry. and more than fifty Ra bbonim rose as a group and left the congress. Orthodox Jewry now constituted a distinct. separate group.

The Chasam Sofer was first to decree that Reform groups not be included in the corporate body of the Jewish people; but it was his loyal talmidim who succeeded in fulfilling his designs.

Rabbi Yehuda waged his personal battle against Reform throughout his life, never wavering in his position. He left an indelible imprint on the community he served so faithfully. and up until the destruction of European Jewry during World War II. the Jewish community of Dunaszerdahely could boast that

*Hebrew passuk/Teshuvos Mahari, Orach Chaim 34.


it never had a Neologue Temple. During the later years of his life.

Reb Yehuda suffered family tragedies with the death in their prime of his son and son-in-law, losses from which he never fully recovered. His health declined, and upon the urging of his doctors, he visited the famous baths at Baden to try to recoup his strength.After a few days, he returned, hardly improved, but satisfied that he had fulfilled the words of Chazal, exhorting a man to pay heed to the words of his doctors.

Hours before his petira, he delivered his usual shiur, completing the Mesechta that he had been learning. That night, while working on his correspondence, writing a letter trying to resolve a conflict between the Divrei Chaim and Reb

Yirmiya Lev of Uhel, his pen fell from his hand. He cried out: "Ad kahn techum Shabbos·until here is the Sabbath boundary." While the members of his household rushed to summon the doctors, he restrained them and said: "The time has come for me to leave this world of falsehood." Soon afterwards. the angels retrteved his holy soul and returned it to its Maker.

Rabbi Yehuda Aszod was suc· ceeded as Rav of Dunaszerdahely by his son, Rabbi Aaron Shmuel Aszod. He also left a legacy of many valuable manuscripts, voluminous commentaries on all segments of the Torah. Through many of these were destroyed in churban Europe, several are extant. His Teshuvos Mahan, a collection of letters and responses organized according to the four

sections of the Shulchan Aruclt, is considered one of the most signif· icant works of its kind.

His greatest legacy perhaps is the rebirth of Yiddishkeit on American shores after Churban Europe, for it was in large measure due to the valiant struggle waged by the Chasam Sefer and his loyal disciples that Torah-Judaism was saved from annihilation in Europe.

Jn confronting the irreparable damage that Reform Judaism has inflicted upon our people, we can better appreciate the debt of grat -itude we owe Rabbi Yehuda Aszod and those other giants of the spirit for their uncompromising stance against the reformers. For in reality, the battle to preserve the eternal truths of the Torah continues until this very day. •

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Our eyes are drunk with your splendid colors as they sway from tree to tree;

Your leaves that have served all summer long in green silence are now crowned with glory;

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Letters @@~@H@@<it@~HI!?@)

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- Editor CHILDREN OF THE

SINGLE PARENT HOUSEHOLD

To the Editor:

It is a relief to know that the very real problems in Shalom Bayis are finally being addressed in open forums such as Agudath Israel's national convention and this magazine (March '88). Acknowledgement of the disease is often the most difficult but most essential step toward the cure.

In these explorations, however. one group always seems to be labeled unfairly-the children of divorce. By automatically assuming that they are "worse off than orphans" or have "no real parents, only two slaves spoiling them completely" ("Halacha: The Structure for Shalom Bayis"), you have socially condemned them out of hand. Though the ideal Is a healthy, twoparent household, circumstances beyond anyone's control may result In a single parent home. That single parent-if he or she is aware of the dualityofhis or her role, emphasizes

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1'he Jewish Observer. October 1988

wholly the Torah ideals, compensates with support of Rabbeim and relatives-can provide a healthy environment for the child. Dealing with a bigoted society is an addi· tional and unnecessary hurdle to face. We look to our Rabbanim to set the tone, examine each child and his home individually, and avoid the pitfalls of stereotyping.

NAME WITHHELD BY REQUEST

EDITORIAL RESPONSE:

While the writer is surely correct in pointing out how some single parents can succeed in bringing up normal children, (s)he will readily agree that it is a task that calls upon herculean efforts and requires a support system from the community at large. The writers were simply alerting the unwary against risking such a desperate state, if at all possible. At the same time, we welcome this opportunity to give credit to those who overcome the difficulties and to encourage others to help them.

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To the Editor:

Rabbi Frand's article on Shalom Bayis was both enjoyable and thought-provoking. I must comment, though, on his statement that. "If the boss 'did it again,' then the partner should listen and share the agony." I believe that this must be qualified. If one's spouse is in a position to advise him as how to respond to whatever his boss "did,"

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then such discussion is permissible and beneficial as Rabbi Frand pointed out. However, if all that will be accomplished is the letting off of steam. then it seems to me that at times this can fall into the category of lashon hara.

Intimacy, openness and harmony between husband and wife are not legitimate grounds for common "dinner talk" where the day's events are reviewed in full detail, including names of parties, etc. Unless there is a constructive reason for discussing that which falls under the category of forbidden speech. then husband and wife cannot discuss it.

My particular livelihood involves helping individuals with problems, often contending with what I consider to be the wrong solutions offered by some of my colleagues. Sometimes this requires me to make phone calls at home in which I am sometimes forced to speak critically of others. At such times, I explain to my wife the nature of the upcoming call, and go into the bedroom and close the door to preserve the confidentiality of the conversation. I am happy to say that this practice has only enhanced our marriage. It may seem a strange analogy, but I compare it to the laws of family purity, where staying apart

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actually brings husband and wife closer together in a spiritual way.

It has often been said that at the root of lashon hara is an unwillingness to see another's personality in totality; people tend to see only faults, magnify them, and then relate them to others. Were we to recognize the truth, that every person has his redeeming qualities, we would feel no need to speak against our neighbors. This very attitude, when applied to marriage, is the key to shalom bayis.

RACHAMIM N!TZOTZI Brooklyn, NY

AN EDUCATED PARTNERSHIP THROUGH REGULAR

WORKSHOPS

To the Editor:

Your recent article titled, "School and Home: Partners or Adversaries?" (May '88) was very well written and enjoyed by this reader. In short, we as parents have to be role models, to say the least!

Taking your article a little further, as a parent and a teacher, I feel that there is a cry1ng need on the part of parents who want to become educated. When I say parents, I refer to not just mother/wife, but father/

B"H

SEEWALD'S ALL MAKES & MODELS

Everybody Drives

husband as well. Mother and father should both be educated at the same time so that they can come to an agreement on certain things. After all, if one parent has a different set of standards from the other. the child will be getting more than mixed messages.

If parents are offered workshops to give them knowledge and skills, they will not run away from problems. They won't panic. Give parents a few workshops per year-put them at ease by creating a positive nonthreatening environment-keep them encouraged, keep them on top of situations, teach them how le meisa to cope with and handle situations, give them skills-of course, all through daas Torah!

Such workshops will hopefully open the minds of both parents, make them aware, bring them to work together. come to mutual decisions, and so on. If parents claim that there is no time, it is quite sad because the time to grow with our children is now, while they are in their prime growing time.

On the other side of the coin, I certainly believe that all rebbetm/ teachers are also in desperate need of workshops a number of times each year-to keep them encouraged, to give them new skills, new

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techniques, new ideas, ways to cope/ handle; let them know if they are doing the right thing. How many frustrated rebbeim and teachers are out there who are really cl}'ing out for help and guidance.

I feel the school should make such workshops mandatory, even on the part of the parents, and surely for the rebbeim and teachers!

(MRS.) BECKYZAHAVNICK Ocean.NJ

TOSTRENGTHENTIIESCHOOL IN ITS ROLE

To the Editor:

Rabbi Reisman, in his article "School and Home: Partners or Adversaries?" (JO. May '88), referred to an important issue-namely, proper financial support for Jewish education.

The topic touched a sensitive chord because of a recent letter of appeal I received for financial assistance from a satellite school of a wellestablished and renowned yeshiva. The letter related a distressing fact-the lack of money necessary to

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purchase food for breakfast for the student body.

What has happened to us? In an era when we are proud of the number of men and women with college education and advanced degrees who are seeking a more intensive Jewish education, which will hopefully lead to them becoming more meticulously observant Jews. we face the stark and frightening reality that we lack the proper finances for Jewish education!

We must realize that, on one level, Jewish education is a professional field similar to medicine, law, et al. and as such, a rebbe should be treated as a professional, enabling a Jewish educator to provide for the material needs of his family without worry. On a second level. Jewish education has been and will continue to be the key to our survival. In hindsight, we realize the debt of gratitude owed to Mrs. Sarah Schenierer and to Dr. Leo Deutschlaender for pioneering formal Jewish education for girls. The financial picture of the American Jewish community is strong enough, thank G-d, to ameliorate

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"ALIYA" ASA MEANS OF SOLVING"GOLUS"PROBLEMS

To the Editor:

I am responding to the article. "The Sweet Golus" (JO June '88). with a great deal of trepidation and hesitation, because it Is written by a leading Rosh Yeshiva. and I have no pretenses or illusions about my standing relative to that of Rabbi Keller. But in the true tradition of desire to learn. all questions that arise are to be encouraged.

The penetrating and perceptive analysis of the "sweet golus" and the prescription for an appropriate response I am sure Is "dovor b 'ito" and needs to be carefully digested

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and absorbed by the Jewish community. I am obviously not qualified to comment favorably or otherwise on the tone and content of a Rosh Yeshiva's analysis of situations and events in the light of the Torah as he sees it. But I hope I will not be considered Impertinent If I ask for some clarification of questions that come to mind.

I wonder why there Is hardly any mention of Eretz Yisroel in an article dealing with golus? (The only reference is in a statement lumping America and Eretz Yisroel as the machaneh hanishar.) Irrespective of whether or not one regards Eretz Yisroel as different or identical with golus, how can one avoid mentioning the issue? This avoidance Is all the more surprising In view of the sources cited. Rabbi Yaakov Emden is quite clear about living in Eretz Yisroel versus remaining outside It even when great sacrifices are required to go to Israel. The Ramban. also extensively quoted. Is perhaps the most unequivocal about the present day chiyuv of living In Israel. And finally, the pejorative reference to "Berlin ist Jerusalem" ls found in the Meshech Chochma on Parshas Bechukosei, also referring to the Jews' unwillingness to acknowledge their bond to Eretz YisroeL

It would thus seem that, in addition to all the appropriate responses to golus cited by Rabbi Keller, there might be another: aliya to Eretz Yisroel. Should this not be at least listed as one possible option (fully

cognizant of all the problems associated with this approach)?

When I wrote an article "Missing: A Feeling of Golus" over a decade ago in The Jewish Observer, I called attention to the very Jack of a feeling of golus referred to by Rabbi Keller. I also dared to suggest then that the yeshiva world avoids discussion of Eretz Yisroel In a positive light, and has not adequately come to grips with the Implications of the changes in the relationship between the Jewish people and its land that have taken place this century.

I look forward to some clarification on the part of Rabbi Keller of how Eretz YisroeL in his view. fits into the picture of the sweet golus. Is it equally golus, is it a partial solution for some, or for all? Or is it more than that? I don't think it Is fair to ignore subject.

SHIMON GLICK. M.D. BeerSheva

EDITORIAL RESPONSE:

Rabbi Keller's article was based on his address in a symposium addressing the theme: "Yisroel bein ho'amim-the conduct of the Jew in Golus, amongst the nations." The options explored were those presented within the context of"TheJew ... amongst the nations," not in Eretz Yisroel. At the same time, It is worth noting that even the Jew in Eretz Yisroel is not fully removed from Golus, as long as secular values prevail in so much of Israeli

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society-that is, until Moshiach comes. For the meantime, much of Rabbi Keller's cautionary advice is unfortunately applicable to various aspects of life in Israel, as well.

BOOKS: SCREENED AND SELECTED FOR CHILDREN

To the Editor:

Yaffa Ganz's article in the May '88 issue, 'You Can't Sell A Book By Its Cover ... " was of particular interest.

May I add one small footnote to the discussion? Shalsheles Book Club, of Lakewood, N.J., now in its third year of operation, caters to the Jewish juvenile reader through day schools throughout the United States and Canada. Catalogues are issued four times during the school year, centering around appropriate Jewish holidays, and each issue has a completely new set of titles. Orders are placed by the schools. The books chosen for the catalogues are carefully selected both for style and for Torah hashkaja, and are graded by age, with a short description of contents.

GITEL GRUSKIN Oak Park Michigan

MUSIC FOR ENJOYMENT AND INSPIRATION

To the Editor:

The frustration I felt having finished the January issue of The Jewish Obseroer compels me to respond. A hechsher for Jewish tapes? A board of gedolim for Jewish books? It seems to me that two very seiious issues are at stake.

I) Have we forgotten how to think for ourselves? To tum everything into a she'eila, to totally suspend judgment, diminishes the individual and will ultimately result in the weakening of Ylddishkeit not its strengthening. If we feel unable to determine on our own what music is suitable for our children, if we don't have the tools to train them how to evaluate the books they read, then how can we possibly handle the more serious issues-G-d, Mattan


Torah, mitzvos ... ? If we and our children are unable to make independent decisions about our relationship to Judaism, then our commitment will be a shaky one at best.

2) The censorship of Jewish tapes is disturbing for another reason. The Almighty gave us mitzvos so that we might live by them ... to give us pleasure, not to cause us hardship. I welcome that our children have the opportunity to listen to Torah tapes that are cute and funny, tapes they choose to listen to. 1 want our children to see that their heritage Is rich, meaningful and pleasurable, not just homework.

While one lives in America, the lures of the secular world are very powerful. Let's satisfy our children's desires within a Torah framework, so they won't 1"1'1 look elsewhere.

JANET LEVINSON Chicago. lll.

RE: MUSIC-TO TAME THE HEART OR INCITE THE BEAST?

To the Editor: As soon as I finished reading Avi

Menashe's article, I immediately sat down to write you.

I agree whole heartedly with what the author is saying. "HELP NOW, DON'T WAIT." His scenario is a good one. You could take it a step further and put it into action.

We all have young impressionable children and the longer we wait the more damage will be infringed on our children's neshama.

I for one-and I know scores of other like-minded parents-will support the "Good Seal of Approval."

(Mrs.) FAGIE MANDEL Brooklyn, NY

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11.., ':lN Ji:l 'lJ 1'1 LOST & FOUND

To announce an object found Please Call: (718) 436-4999

To find out if your object was found Please Call: 718 438--0592 A Public Service of Torah Communications

Producers ot Blal-A-Dal Dlal-A·Shlur. Mlshnah-On· The-Phone

& Sponsors ot Chevra Ml1hnayo1 Bal-Peh

ilr.l:;,1(1 ill'O!l1:;, :;,:;o!lilil:;,l 1lr.l:;,:;o NJ

1~'il 1Y::l

J"l 'JH1' 'N !:I "I '"l ,n., l"l~i:i i:i

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FROM FACTORY REPRESENT AT/VE

SAVE!!! n:lto ,niw

4916 13th Ave., B'ktyn, N.Y. 11219 (718) 854-2911

37

For The Jews In Iran

There Was No Yomtov This Year

When we celebrated the Yomim Tovim in a joyous spirit, our fellow Jews in Iran had no simcha. They are still in danger with imprisonment and other persecutions a common occurence. While thousands have already left, there are many more who must be helped.

The Iranian Rescue Committee works on behalf of Iranian Jews in public and behind-the-scenes operations. The cost is immense. Money must be made available if Jewish lives are to be saved and sustained.

To fulfill the mitzvah of Pidyon Shevuyim, please send a generous check today and encourage your relatives and friends to do the same.

RABBINIC ADVISORY BOARD BOARD OF DIRECWRS

Rabbi Yitzchok Feigelstock Rabbi Yaakov Perlow Rabbi Joseph Harrari Raphul Rabbi Aaron Schecter Rabbi Elya Svei

Rabbi Mechel Gruss, Chairman

Dov Hertz Shiya Markowitz Dr. Moshe Ruzohorsky Shimshon Sherer Dovid Weidler

Schlomo Berger, Director

IRANIAN RESCUE COMMITTEE 84 William Street, New York, NY 10038 • 212-797-9000

.30

For the next ~ days, you can ...

.... ·.• . . > ,<~:;,;::.;,.;:;: .. ,-.,,.;.;;,,.:. For the next ?Ii days, each dollar ·. • · you contribute to Chinuch Atzmai doubles in value.

How? Substantial funds have been committed to us for the purpose of wiping out our $4.5 million deficit and help expand our holy work.

But with one condition: We will only receive these funds if we are able to match them dollar for dollar. Don't let this tremendous opportunity pass by.

Please act today. Let us continue together the historic task of bringing a true Torah Chinuch to all the children of Israel.

TORAH SCHOOLS FOR ISRAEL CHINUCH ATZMAI 167 Madison Avenue New York, N.Y. 10016 212-889-0606

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... to join the broadest coalition of Orthodox Jews, headed by eminent Torah authorities,

for a four-day Torah experience at the

National Convention of Agudath Israel of America

This year, at a beautiful new location:

][ THE PARSIPPANY HILTON

Parsippany-Troy Hills, New Jersey (Less than one hour's drive from New York City}

Thursday through Sunday November 24-27, 1988

\J"Y.)'VJ1 ,?u:> f'))-,\J

To: Agudath Israel of America, 84 William St., N.Y.C. 10038

Please reserve accommodations for persons to the 66th National Convention of Agudath Israel of America, Thursday through Sunday, November 24-27, 1988 at the Parsippany Hilton, Parsippany-Troy Hills, New Jersey.

NAME------------------

ADDRESS-----------------CITY-----STATE ___ zfp _______ _

TELEPHONEo Day (_) ____ Evening I_) ___ _

$100 Per Person Deposit Required. Please Enclose. (Restrualions are subjnt fo confirmalion.J

I am enclosing: D Deposit $100 per person: 5749 Membership Dues: TOT AL ENCLOSED

$ ___ _ $ 25.00 -----$ ___ _

Check type of accommodations requested. (Give first and second choice.) All rates are for double occupancy. If accommodation requested is not available, next category will be assigned.

Rates Per Person (For 4 Days, 3 Nights)

D Standard D Preferred D Superior $289 $319 $349

D Single Occupancy (Limited) $499

D Deluxe $399

D Wednesday evening arrival at special rate of $75 per person (includes buffet dinner Wednesday evening & Thursday breakfast).

D Please send information regarding day camp and children's rates.

Please note that 15°/o will be added to the bill to cover a!l gratuities. It will also include th·~ ·ri~ ~ ·:-;ition fee and delegate kit

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